Visions of the Eschaton in UFO Conspiracy Theory
Total Page：16
File Type：pdf, Size：1020Kb
new world orders millennialism in the western hemisphere The Plate in My Head is a Government Plot: Visions of the Eschaton in UFO Conspiracy Theory Carol Matthews University of Kansas Harold Bloom, in his Omens of the Millennium (1996), a very personal meditation on the texts and modalities of the turn of mind we call “gnosticism,” tells the humorous story of an encounter he had with fellow Yale colleague and “gnostic” ruminator, Bentley Layton, author of the popular scholarly translation, The Gnostic Scriptures (1987). Apparently, Bloom had had a long day and was beginning the last trek across campus before going home. He ran into Layton who was on his own last migration of the afternoon. Bloom reflects that he must have had a very sour look on his face, for Layton, upon greeting him, inquired as to why he seemed to be in such a terrible, somber mood. Bloom replied that his feet were killing him. Layton paused, became thoughtful, raised one finger, and in a deep, prophetically amused voice reportedly answered with a joke that probably only another academician could understand: “Ah, that is because of the archon of shoes.”1 So, we begin with the archon of shoes. When I was exposed to “gnosticism” many years ago in my “Texts of Early Christianity” courses, and incidentally, to the writings of Layton, I was struck with how similar the “grand Gnostic” myth which Layton described resembled in many ways a modern secular conspiracy theory. According to Layton’s schemata, the “gnostic” mind-set of those ancients who subscribed, whether Pagan, Persian, Jewish or Christian, shared some basic assumptions, central among these being that humans are in a kind of exile from true knowledge about their origins and final destinies. “Gnosticism” is generally understood to be a mind-set, or a method of mystical awareness. Most definitions of “gnosticism” focus on the personal, experiential aspects of that process of “coming to know the truth” for, indeed, that is what the term “gnostic” refers to: “knowing, knowledge, a knower.” Texts identified as “gnostic” often contain instructions about how to gain inner knowledge of one’s purpose, destiny or source, or descriptions, even road-maps, if you will, of the inner geography/topography of spiritual, heavenly or other-worldly realms/experiences.2 Layton’s text, however, reveals the other side of the “gnostic” equation—a question that the ancients faced, that we face in our own way, in our own worlds. For the “gnostic,” to turn inward, toward the self, was often to turn away from the world—not necessarily in an ascetic sense, but in the sense that the outer world could give no trusted indication of who/what the self might “actually” be. Here enters the archon, that instrument of the Demiurge,3 the crafting/crafty 1 Bloom. Omens of Millennium. 239. 2 Layton. The Gnostic Scriptures. 5-21. 3 The term Demiurge first appears in Plato’s Timaeus and is the term used for the god who fashions the physical world in the myth of creation found there. journal of millennial studies 1 new world orders Paper presented at the 4th Annual Conference of the Center for Millennial Studies, November 1999 god who created the physical world and gives humans desire so that we are trapped in the wily labyrinths of physical limitation. What many modern commentators on “gnosticism” and its reported re-emergence in current American life forget to mention is that the personal experiential aspect of the “gnostic” spiritual ascent was predicated on precisely the notion that there is something about the physical world that fools us, and indeed that there are powers “out there/in here” who intend to deceive and conceal the deception.4 In ancient “gnostic” texts, these powers were called “archons” and they were virtually “cabals” organized by and loyal to the keeper of the secret and the deception, the Demiurge. In a sense, “gnostics” affirm what Descartes, in his meditation, most fears: there is a provisional “god” of the world, and it is a spiteful, deceptive, control-hungry deity. In other words, the sense that some individuals have, that they are exiled from their “true” natures and that something is keeping them from that knowledge, is, for the “gnostically” inclined, an intuition that is based on something ‘real’—yes, Martha, there is a conspiracy of sorts. And so, the gnostic must seek epistemological certainty, and ultimately ontological comfort in other places, i.e. the personal realities which are revealed by meditation, spiritual practices and reflection. Let’s be more specific. Layton outlines what he considers to be the central tenets and practices associated with groups who called themselves “gnostic” in the ancient world. First, they adhered to a distinctive myth of origins, that in its many versions, was dualistic, involving an original Parent Deity, and the morally ambivalent “creator god” who, with his minions, kept humans trapped in their physical bodies through the mechanism of desire. 5 Secondly, there was a strong group identity which emerged in specialized, often exclusive assemblies. Frequently, Christian gnostics separated themselves in congregations apart from “non-Gnostic” Christians, which was part of what motivated the Roman Church to declare them heretical. Thirdly, this separation betrayed an overt hostility to non-gnostics who were often, in the ancient world, identified as being children of Cain—Abel’s murderous brother. Separatism also signaled a lack of trust in established authorities, political or religious, whose attempts to persecute or limit gnostic speculation and influence were often regarded as proof that such institutions were agents of the archons on earth. Fourthly, gnostics often employed a special jargon, in-house signifiers that fueled endless correspondences and metaphysical speculations with “the act of interpretation being itself the proof of the larger project of locating the final order of determination.” This process of interpretation was regarded as an ever-ongoing effort to draw the past into the present—as correspondences linked and drew the speculator back to the beginning, the cessation of being in the Parent of the Entirety. In addition, there was an emphasis on personal election, spiritual transformation and even transmutation, usually signified in the ancient gnostic assemblies through the act of ritual baptism. Finally, gnostic interpreters often drew upon populist sympathies, appealing to those sentiments and individuals who felt themselves to be exiled from or victims of the Roman body politic. This was true, even though the actual reins of power in most gnostic communities appeared to remain within an elite of intellectuals. Modern secular conspiracy theories appear to have several discrete origins.6 Most historians of the “conspiracy theory” have linked its primary origins to the political intrigues 4 For example, in Gnosis and Hermeticism: From Antiquity to Modern Times, Van Den Broek argues that the essential feature of gnosticism ancient and modern is simply the emphasis on personal revelation and ‘gnosis.’ 5 The original Parent Deity was variously referred to as the “Parent of the Entirety,” the “First Principle” and the “Pleroma.” The creator-god/Demiurge was usually called the “Chief Ruler,” the “Craftsman,” or a name which particularly identified him as the god of the Old Testament “Ialdabaoth.” 6 Fenster. Conspiracy Theory. Part I of this work “Conspiracy Theory as Political Ideology” gives an excellent, concise summation of the ‘history’ of conspiracy theory in the West and the nature of the various schools of academic critique that have developed out of studying the cultural phenomenon of conspiracy narratives. journal of millennial studies 2 new world orders Paper presented at the 4th Annual Conference of the Center for Millennial Studies, November 1999 attending the French Revolution, with more recent developments in this century focusing on the Cold War, the rapid ascension of technologies which give governing institutions powers of surveillance unknown in any other recorded age, the sense of estrangement from the means of capital experienced by many in the United States, and a number of actual, though not global, conspiracies on the part of American politicians (i.e. Nixon). 7 This is true even though features or the supposed players in many such theories (such as the persistence of anti-Jewish/semitic elements) are much older. Although it might be easy for us to dismiss the grosser and seemingly irrational nature of some of the more obvious and well-known conspiracy theories (e.g. the take over of the U.S by NATO troops), Mark Fenster, in his extraordinary cultural examination, Conspiracy Theories: Secrecy and Power in American Culture (1999), argues that the tendency towards a “conspiratorial reading” of history can also be found in academics as diverse as Marx(forces of history), Foucault(hegemony), and Althusser(ideologies). Indeed, Fenster contends that “conspiratorial” readings of history seem to be more the norm in American/European society than most who consider themselves “rational” would care to admit. Moreover, reading conspiracy theory merely as a kind of paranoia disguises the fact that it may reveal actual concerns of the periphery in relation to the center (e.g. conspiracy theory often expresses real concerns about individual representation in government, economic/political inequities, and corruption). Rather Fenster insists that one needs to comprehend not only the political utility of conspiracy, but also the importance of the totalizing effect of conspiracy thinking as it links the individual to historical processes, providing identity, purpose and meaning in a world where the promises of endless capital are increasingly remote for more and more individuals.8 Fenster describes conspiracy theory as desire, production and narrative and provides a schematic that is startingly similar to the features detailing gnosticism found above, albeit these are described and understood in primarily materialist terms.